qui rapit aliena sed ille auarus est qui cupidè seruat sua Aug. Charity is turned to brauerie and prodigality large houses but straite gates and the Porter Couetousnes keepes out Lazarus from any entrance In the better Times this was a time of charitable deuotion which is now turned to deuoration The rich feast and the poore fast they dine these pine they surfet these starue yet both seruants to one Master Oh you whome God hath blessed with a plentifull store t Ecclesiast 11.1 Cast your bread vpon the waters and after many dayes ye shall finde it Tanta est apud Deum hospitalitatis gratia vt ne potus aquae frigidae a praemijs remunerationis immunis sit sâ—ith u Ambros de offic Ambrose 1. God is so regardfull of hospitality and charity that a cup of cold water lacks not a * Si vere tua sunt expende ad lâ—cra pro terrenis coelestia commutato Ber. Ser. 20. reward Doe the works of mercy for God loues a cheerefull giuer There are many Christmasse-Non-residents that run to the Citty to liue in obscurity who should liue in their Country to keepe hospitality an Epidemiall disease as common as the tooth-ake * Auarus nec patientibus coÌ„patitur nâ—c miseris subuenit sed offédit DeuÌ„ proximum et seipsum Deo detinet debita proximo denegat necessaria sihi subtrahit opportuna Inn. de vilitate cond humanae against whom or to whom the poore cryes as the Infants did to their mothers in the destruction of Ierusalem Lament 2.12 Where is bread and drinke and finding none giue vp the ghost in the mothers bosome Oh you whom God hath made well-stored Stewards none are Treasurers open your-gates and let the King of glory his poorest members enter in if you will not remember * Ideo rogam Diues non exauditur in tormentis quia rogantem Lazarum non exaudiuit in terris Aug. hom de Diuite Diues he as a Gentleman as many are without Armes or Heralâ—y and because he shut his gate patuit atri ianua Ditis â—e passed the broad-gates of hell hee would not giue Lazarus micam panis a crum of bread he could not get â—fterward guttam aquae a drop of water to coole his â—ongue Shew mercy if yee expect mercy be mercifull 〈◊〉 your heauenly Father is mercifull * Foeneratur Domino qui largitur pauperi Prou. 19.17 He that giues to the â—ore lends to the Lord and his righteousnesse remaines â—r euer Prepare your selues and soules with pietie charity â—delity humility to welcome this fulnesse of Time put 〈◊〉 your wedding garments fidem perfectam charitatem â—rmatam a liuely faith a louely charity Behold The â—mmortall King of mans redemption comes vnto you Virg. I am noua progenies calo dimittur alto A God-man is sent from God to man Welcome him with all fidelity humility piety with â—ordiall sanctity and solemnitie If a mortall King should â—ome vnto you I knowe you would adorne your selues â—rouide a solemne preparation to entertaine him with â—ll duty and diligence Lo the greatest King of all in â—omparison of whome all earthly Kings are â—tomi â—oates and mites in a Reuel 19 16. cuius foemore scriptum Rex reâ—um c. In whose thigh is written King of Kings and Lord of Lords Behold he comes vnto you to lodge in â—he houses of your hearts by faith Behold I stand at the â—oore and knocke if any man heare my voice and open the â—oore I will come in vnto him and will sup with him and â—e with me Apoc. 3.20 Be thankfull to our Lord for the fulnesse of this Time â—e dutiful to serue him at al times And to end this point with the Psalmists b Psal 149.1.2 Licèt Deus cunctes dies creauerit singulariter tamen hunc Diem fecisse dicitur qui Domini natiuitate sacratus est in quo exultari conuenit et latari c Cass in Ps 11â— song Sing ye vnto the Lord a new song â—t his praise be heard in the Congregation of Saints let Israel reioyce in him that made him and let the children of Sion reioyce in their King And thus much or rather thus little of the first point the Time Quando when the fulnesse of Time was come The next part I am to touch is Quis who God sâ—â—â— his Sonne the Cardâ— and Basis of this Time and tâ—â—â— God sent his Sonne wherein I will obserue three things First the inseparable working of the Trinity in the work of mans redemption Secondly the confutation of the heresie of c Vide Vrsin doct Christ 2. par tit de deitate Christi Noetus et Praâ—cas hanc haeresin tenebant vide Aug. haeres 36. Sabellius who did maintaine the Son to be Eaudem personam cum patre Spiritu sancto that is the same person with the Father and the holy Spirit when wee see here that they be distinct God sent his Sonne 3. The manifestation of the heresie of d Aug. haeres 45. De hac haeresi vide Zanchium Theophilact in Philip. 2. v. 5. Photinus who denied the diuine nature of Christ affirmed here God sâ—â—â— his Sonne that is his naturall Son begotten from eternity For the first The workes of the Trinity be inseparable and indiuisible for as the Trinity were Agents in the creation of man Faciamus hominem Let vs make man Gen. 1.26 so Actors at the Redemption of man In this high and heauenly worke there concurred the wisdome of the Almighty Father the willingnesse of the All-mercifull Sonne the power of the All-sanctifying Spirit the Father willed the Sonne worked and the holy Ghost blessed the Father decreed the Sonne personally performed and the holy Ghost sanctifyed the worke of redemption in one word God sent his Sonne e Vide Musc loc com tit de Incar verb. Diuines to expresse this mystery vse this similitude imagining three virgins weauing of a coate and one to weare it so the three persons of the holy Trinity wrought in the Incarnation of the Word but the Sonne alone did put on the flesh for it was conuenient that He that was Sonne in the God-head should be Sonne in manhood Now as the Creation of all is attributed to God the Father in respect of the matter to God the Sonne in respect of the disposition of the forme and to God the holy Ghost in regard of the preseruation of both So the Redemption is attributed to the Father Pater per filiâ—â— taenquam fons as the learned f Vrsin doct Christ 2. par tit redemp p. 34. 5. Vrsinus the Father by â—â—e Sonne as the fountaine it is attributed and ascribed â—o the Sonne who effected it merito sua persona by his â—erits person and passion It is attributed to the holy Ghost Tanquam immediatè effector regenerationis as imâ—ediatly the effector of regeneration yea as that worâ—â—y Vrsinus saith again
Eodem loco Efficacia est communis Tribus persoâ—is modus autem est filio proprius that is the efficacy comâ—on to the Trinity the manner is solely proper to the â—onne 2. You may perceiue that fond and forlorne heresie â—f * Vide Calu. harm in Ioh. 1. c. 1. Vrsin doct Christ 2. par pag. 378. Sabellius who denied Christ to bee a distinct person â—om the Father and the holy Spirit affirmed here God â—ent his Sonne Alius personaliter non aliud essentialiter â—nother personally though not another essentially as 〈◊〉 Austen filius ex ipso cum ipso hoc quod ipse i. g Aug. de Ciu. dei lib. 11. ca. 10 Lomb. 1. sent dist 25. The Sonne â—f himselfe with himselfe the same which himselfe as â—he foresaid S. h August ser 4 de temp Austen speakes We know and beleeue the Vnity of the Godhead yet a * In summa Trinitate tantum est vna quantum tres simul sunt ita singula sunt in singulis singula in omnibus omnia in omnibus vnum omnia Aug. lib. 6. de Trinitat Trinity of persons God in essence one in persons three and yet an Vnity in Trinity and a Trinity in Vnity all Co-equall Co-essentiall Co-eternall yet all distinct the Father from the Sonne the Sonne from the Father and the holy Ghost from both I might here meet with the heresies of Arrius Paulus Samosatenus Seruetius and others who maintaine that the Sonne is not equall to the Father but the Apostle i. Phil. 2.6 Paul hath condemned this error saying Christ being in the forme of God thought it no robbery to be equal with God yea it is an orthodoxe Axiome of truth and beliefe that * Vrsin doct Christ 2. par pag. 381. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est patri equalis consubstantialis i. the Word is equall to the Father and consubstantiall true it is that alius pater alius filius est the Father is one and the Sonne another But how Non alius Deus pater nec alius Deus filius nec alius Deus Spiritus sanctus hi enim Tres vnum sunt as writes k Vrsin doct Christ pag. 382. Vrsinus that is The Father is not another God or the Sonne another God or the holy Ghost another God for these three be one The Father is first not in priority of Nature Honor or Time but l Perkins vpon the Creed Order or as the Scholemen Prioritate originis in priority of beginning Pater est principium non de principio Filius principium a principio saith m Thâ—m 1. part sâ—â— quaest â—3 art 4. Thomas that is The Father is beginning not of beginning the Sonne beginning from beginning In principio erat hoc est a principio erat saith n Theophil enarrat in 1. Ioh. cap. 1. Theophilact that is In the beginning was the Word that is from beginning Or as Austen Principium principio carens that is A beginning wanting beginning Or as o Caluin har in 1. Ioh. cap. 1. Caluin Principium omni tempore superius a beginning before all time indeed as a p Aug. de Trin. lib. 4 cap. 20. Father writes Pater est totius Diuinitatis vel Deitatis principium that is The Father is the eternal beginning of the Deity and as Athanasius in his Creed The Father is of none the Sonne is of the Father alone and the holy Ghost of Both. Filius per aeternam generationem spiritus per aeternam processionem saith * Piscat in Ioh. 1. cap. 1. Piscator i. The Son by an eternall generation the holy Ghost by an eternall procession I will conclude this mystery with q Ber. de consid ad Eugen. lib. 5. Vbi quaritur vnitas trinitatis nec periculosius alicubi erratur nec aliquid laboriosius quaeritur nec fructuosius aliquid inuenitur c. Aug. lib. 1. de Trinit Bernards words Scrutari temeritas credere pietas nosse vita est i. Too subtilly to explore it is temerity to adore it simply is true piety to know it fully brings eternitie 3. Behold that exploded heresie of Photinus who denied the diuine Nature of Christ acknowledging him perfect man but not God which diuine nature is propounded God sent his Sonne that is filium ex essentia Patris genitum i. the Sonne begotten of the Essence of his Father and it is a diuine rule among * Vrsin s 2. part pag. 382. Diuines that Essentia diuina nec diuidi nec multiplicari nec alia creari potest i. The diuine Essence cannot be diuided multiplied or another created therefore perfect God in respect of his diuine nature and this confutes Ebion and Cerinthus two hereticks that denied that Christ was not true God before he assumed flesh which also the Euangelist Iohn more at large declares 1. Iohn 14. The word was made flesh and that this word was God before he shewes in the 1. verse of all And that Word was God si Sermo Deus ergo aeternus Deus saith r Caluin harm in cum locum Caluin If the word was God therefore God from euerlasting Now you are to know that the * Persona Christi vna est quia vnus est Christus Polan part lib. 1. pag. 57. person of Christ is one for but one Christ his natures two as I mentioned in the beginning Diuine and Humane Diuine expressed here God sent his Sonne Humane which followes Factus ex muliere Made of 〈◊〉 woman And there is not one point in all our faith so inuolued with so many heresies as is this point of our beliefe of Christs Diuinity and Humanity It * Vide Musc loc com tit de incarn verb. de hac re was the policy and marueilous sleight of Satan to entrench the faith of the faithfull with bulwarkes of heresies fronted on euery side The * Arrius filium creaturam facturam Patris esse tenet Vide Theophil enar in Joh. 1. cap. 1. Vide eundem Theoph. eodem loco de his haeres dicentem Arrians deny Christ to be perfect God of equal substance with the Father The Marcionites deny Christ to haue been borne in the flesh or perfect man The Manichees confesse his diuine nature but not humane The PhotiniaÌ„s attribute humane nature but not diuine The Nestorians grant two natures to be in Christ but so that they make two persons and so cut one Christ in two one as the Sonne of God one as the Sonne of man The * Vide Bellar. de Christo lib. 3. cap. 2. Euticheans affirme one person to be in Christ and but one nature namely the diuine saying that the humane nature was swallowed vp by the coniunction of the Word thus Incidet in Scyllam qui vult vitare Charibdin that is He shall fall vpon the â—ocks that would escape the sands Our beliefe like Å¿ Matth. 14. Peters ship
the Marcionites yea all such as deny Christ to bee perfect man or to be come in the flesh Saint g 2. Ioh. 7. Iohn brands them with a character of Antiâ—hrist saying Many deceiuers are entred into the world which confesse not that Iesus Christ is come in the flesh hee â—hat is such an one is a deceiuer and an Antichrist Made of a woman he doth not say genitus ex muliers that is begotten of a woman Erasm annot in Textum for though Christ had the materials of his body from Mary yet the holy Ghost was agent in his wonderfull conception Ex muliere non in muliere of a woman not in a woman as Gorranus and Aquinas vpon this place which confutes h Aug. haer 11. Valentinus heresie who taught that Christ had not his body from the Virgin Mary but brought it down from heauen passed thorow the wombe of the Virgin as water thorow a conduit pipe contrary to the text here Made of a woman and the Preposition i Aquinas in locum ex notes the matter as an house is made of stones and timber c. So k Luke 1.42 Elizabeth speaks to Mary Blessed is the fruit of thy wombe So l Rom. 9.5 Pecerit filium mater a quo ipsa nutriretur potiusqua nutriret c. Aug. ser 6. de nat domi Paul speaking of the Israelites saith Of whom are the Fathers and of whom Christ concerning the flesh came c. Quid nobilius Dei Matre quid castius quâ— corpus sine corporis contagione generauit c. Ambro. de virt lib. 2. Si quis sanctam Mariam Dei param non credit extra diuinitatem est Si quis Christum per Virginem tanquam per canalem fluxisse non autem in ea diuino modo quia absque viri opera humano quia iuxt a pariendi consuetudinem formatum esse dixerit aequè Atheus est saith m Nazian Orat. 51. Nazianen or as n Chrysost hom in Psal 9. Chrysostome Maria dei filium concepit credens verbo hoc verbum caro factum est c. that is The Virgin Mary did conceiue the Son of God beleeuing the Word and this Word was made flesh how as o Aug. hom 2. de Natiuit Christi Austen speakes of the same words non deposita sed seposita Maiestate The same p Aug. Ser. 6. in Nat. Domi. Vnigenitus Dei existens ante secula ex Maria vtero natus est homo Gregor Carnem induit verbii Deus ex Sancta Virgine c. Epiph. contra Collyridianos baer 79. Father of this point as in all other excellently Peperit Virgo filium qui Deo filios faceret c. Portanit in vtero filium mater et hunc fudit in forma serui in terris quem habent Angeli imperatorem in coelis that is The Virgin brought foorth a Sonne who should make sonnes to GOD the mother carries the Sonne in her wombe and is borne in the shape of a seruant on earth whom the Angels haue as their Emperour or ruler in heauen So that Valentinus was vaine and much deceiued in dreaming that Christ had not his body from the Virgin Mary when our Text saith He was made of a woman In which Quomodo how you may behold great nay vnspeakeable humiliation that He who is the Creatour of heauen and earth and to vse Saint q Aug. Ser. 27. de temp Austens words Factor terrae factus in terra exterra that is the Maker of the earth made of earth that Hee who was the Father of Mary should be the child of Mary Sine r Aug. Ser. 16. de temp quo pater nunquam fuit sine quo mater nunquam fuisset that is without whom the Father neuer was without whom the mother neuer had beene This is such a wonder that I may burst forth in Å¿ Ier. 2.12 Ieremies admiration Obstupescite coeli super hoc that is O yee heauens be astonied at this And this ineffable and admirable humiliation of Christ as Polanus t Polan part lib. 1. pag. 58. parts it is diuided into two branches 1. The Incarnation Made of a woman 2. The perfection of his obedience Made vnder the â—aw And the Incarnation of Christ hath three parts 1. His conception Conceiued of the holy Ghost Vide Pola part sup dicto loco 2. The personall vnion of both natures 3. The natiuity I will but euen mention them to â—our memories 1. Conceiued of the holy Ghost It is an Article of our â—ith declared by the tongue of an u Luke 1.35 Fides matris non libido cònceperat Aug enchirid cap. 34. Angell that is The â—oly Ghost shal come vpon thee and the power of the most â—igh shall ouershadow thee For as workes of power are ascribed to the Father workes of wisdome to the Sonne and workes of loue to â—he holy Ghost so this being a worke of highest loue it 〈◊〉 specially ascribed to the holy * Maldonat in 1. Matth. Spirit And this Article confutes three sorts of hereticks â—irst the x Iraen lib. 1. cap. 25. Cerinthians secondly the y Clem. Rom. instit lib. 6. c. 6. Ebionites thirdly â—e z Iraen lib. 1. cap. 24. Fecit grauidam Virginem ipse qui erat nasciturus ex Virgine c. Aug ser 6. in Nat. Domi. Carpocratian hereticks who all held and maintaiâ—ed that Christ was the naturall Sonne of Ioseph Verus merus homo that is a meere naturall man begotten of â—oseph contrary to the expresse Text Ioseph knew her not â—ill she had brought forth her first borne Sonne Mat. 1. the â—ast verse 2. The personall vnion of both Natures I will conâ—lude with two testimonies of diuine Scripture first that â—f * Iohn 1.14 Iohn The Word was made flesh And as a Musc loc com tit de verb. Incarn Musculus â—ightly comments vpon those words There was made in â—he wombe of the Virgin a coniunction of the Word and the â—lesh that is to say of the nature of God and man there is â—he personall Vnion The second place out of b 1. Tim. 3. the last Timothy God is manifested in â—he flesh the which words the learned c Piscat super cum locum Piscator paraâ—hrases thus Filius natura sua diuina inuisibilis effecit se â—isibilem assumpta vera natura humana in vnitatem sua â—ersonae that is the Son of God in his diuine nature inuisible made him visible in assuming our humane nature into the vnion of his person In a word with d Aug. Epist 3. Augustine Homo Deo accessit non Deus à se recessit Our Lord tooke vpon him that which he was not and left not to bee that which he was 3. The Natiuity the manner of his Birth I shall speak of that afterward as God shall assist and the time permiâ— And in this Incarnation of Christ and
themselues confesse that Luther Meâ—nction Chemnitius Caluin and other learned Proâ—stants teach that good workes be necessâ—ry to saluaâ—on in some sort and that it is no * Inseparabâ—lis est bona vita à fide c. Aug. de fide operib c. 23. true faith that is â—oid of them though the inward worke of Iustification 〈◊〉 ascribed in holy Scripture to faith onely and herein â—e hold no more then Saint Paul taught vs and the best â—athers approued and some of the Papists allowed I â—ill produce but a testimony or two in steade of the â—loud of witnesses we a e compassed about * Origen in Ep st ad Rom. lib. 3. cap. 3. Origen â—peaking of this point of Iustification saiâ—h Per fidem â—stificatus est latro sine operibus Legis that is By faith the â—heefe was iustified without the works of the Law and 〈◊〉 little after Igitur iustificatur homo per fidem cui ad iuâ—titiam nihil conferunt opera Legis that is Therfore a man is iustified by faith to whom the workes of the Law helpe nothing to his iustifying x Ambros de vocaâ—â—â—ne Gentiâ—â— Ambrose speakes likewise for vs saying Hoc constâ—tutum à Deo vt qui credit in Christum saluus sit sine opere sola fide that is This is so ordained of God that hee which beleeues in Christ shall be saued without works only by faith y Athanas ad Galatas c. 3. Athanasius speaks plainely In lege nemo iustificatur quia iustus ex fide viuit c. concluding Fidem solaÌ„ iustificandi inse habere virtutem that is By the Law none is iustified for the iust man liues by faith onely faith hath the vertue or power of iustifying Saint z Aug. ad Sixtum Presbiterii con Pelagianos Epist 105. Austen hath many places to confirme this point one for all Colligimus hominem non iustificari praeceptis bonae vitae sed per fidem Iesu Christi non lege operum sed lege fidei non litera sed spiritu non factorum meritis sed gratuita gratia that is We collect that a man is iustified not by the precepts of good life but by faith in Iesus Christ not by the Law of works but by the Law of faith not by the letter but by the spirit not by the merits of our works but by free grace If I should examine this point copiously I should as it were write Iliades after Homer Our Diuines haue so chased and traced the Papists in this passage that though they can gather vp their feet nimbly and cunningly yet they haue beene so hard followed that they haue made them ouertake and enter-fire in their pace The old Papists wil condemne their yonger brethren the new Iesuites for they liked this Truth which wee hold weâ—l enough for a Aquinas lect 4. in 3 Rom. lâ—ct 4. in 3 Gal. Aquinas hath left it written that works be not the cause why a man is iust before God but rather a manifestation of his iustice for no man is iustified by works but by the habite of infused faith So b Antididagm Colontens tit de Iustis hom p. 29. Gropper with the Diuines of Colen say By faith we are iustified as by the apprehensiue cause and c Art 1. contra Lutherum Roffensis as moderator of the question saith Fides absque partu operum hoc est cum nondum peperit opera iustificare potest â—at is Faith without the birth of works that is before 〈◊〉 hath brought forth any works can iustifie yea many â—f the Papists approued it for sound Diuinity till the late â—iuiâ—ll Councell of Trent reiected it So that the rayling â—hemists were too intemperat in their glosing Glosse â—pon the third of the Romanes the 22. verse calling it a â—ew no-Iustice a phantasticall apprehension shewing â—eir phantasticall examination of the verse and repreâ—ension of the Truth or as an d Wright Art 9. other of their disciples â—lles it a Solisidian portion or as an e Apolog. Ep. sect 8. other a desolatiâ—n of order a doctrine against the Commonwealth Surely for the reuerence of Romes elder Sonnes they â—ould forbeare to cast such stones lest vnawares they â—oe hit their step-mother As in many things so in this they offer vs wrong imaâ—ining that wee exclude good workes from iustifying â—ith we know that there can be * See D. Abbot against Bishop pag. 482. no reall separation of â—ith from good workes separation mentall in vnder â—anding is negatiue or priuatiue negatiue when in â—e vnderstanding there is an affirming of one and denyâ—g of another priuatiue when of things that cannot â—e separated really yet a man vnderstands the one and â—mitteth to vnderstand the other So in our Iustificatiâ—n wee doe not negatiuely separate other graces from â—ith as if faith existed alone without them but priuaâ—uely making them effects and consequents not conâ—utring causes of our Iustification Wee truely confesse â—hat a iustifying faith is operatiue as f Staplet de Iustificat lib. 9. cap 7. Stapleton himself afâ—â—mes we doe and as g Super Euang. in festo Ioan. Euangelist Luther vsed heerein a fit similiâ—ude Faith is like Saint Iohn in Christs bosome possessing â—ll the merits of Christ and good workes are like Saint Peter following his Master Faith is the h Hom. of good works part 1. nest of good workes and if our birds be neuer so faire they will be â—ost excâ—pt they bee brough forth in true Beliefe our good wo kes vnâ—esse they bee layed vpon the Altar of faith are not acceptable to God Infidels or heretikes saith k Aug. in Psal 8 Austen in doing glorious acts haue not where to lay their young for wanting faith they build vpon the land Whatsoeuer is not of faith is sinne as the l Rom. 14.23 Apostle Domus Dei credendo fundatur sperando erigitur diligendo perficitur saith * Nemo coÌ„putet bona opera sua aute fidem vbi sides non erat bonum opus non erat Aug. lib. 50. hom homil 17. Austen that is The foundation of Gods house in our soules is faith the walles hope the roofe loue and good life Wee detest and abiure that error of m Aug. haeres 48. Manicheus who thought God made the soule but not the body So the Papists would make the world beleeue that wee so build faith in the soule as if wee professed our selues Libertines in the body or were Nudifidians carnal Gospellers as they are Nullifidians and Merit-mungers No a good faith and a good life bee inseparable like Harpocrates twinnes liue and die together Faith goes before good life followes so n Aug. de fide operib c. 7. Quicquid operaÌ„ur homo ex se naledictae arborâ— malus est fructis Aug. super Ioan. Ser. 4. 48. Austen Nisi praecedat fides vita bona sequi non potest that is Vnlesse faith goes before good